gita rahasy athava karmayog shastr -bal gangadhar tilak
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chhathavaan prakaran
ichchha athava dhairy adi gun buddhi ke dharm nahian haian, isaliye buddhi svayan (arthath bina man ki sahayata liye hi) kabhi indriyoan ko prerit nahian kar sakatian. yadi krodh adi vrittiyaan ke vash mean hokar svayan man hi indriyoan ko prerit kar bhi sake, tathapi yah nahian kaha ja sakata ki, buddhi ke sar-asar-vichar ke bina hi, keval manovritiyoan ki prerana se kiya gaya kam niti ki drishti se shuddh hi rahata hai. udaharanarth, yadi buddhi ka upayog n kar, keval karunavritti se kuchh dan kiya jay to sanbhav hai ki vah kisi apatr ko de diya jave aur usaka parinam bhi bura ho. saraansh yah hai, ki buddhi ki sahayata ke bina keval manovrittiyaan aandhi haian. atev manushy ka koee kam shuddh tabhi ho sakata hai jabaki buddhi shuddh ho, arthat vah bhale-bure ka achook nirnay kar sake; man buddhi ke siva ‘aantahkaran’ aur ‘chit’ ye do shabd bhi prachalit haian. inamean se ‘aantahkaran’ shabd ka dhatvarth ‘bhitari karan arthath indriy’ hai, isaliye usamean man, buddhi, chit, ahankar adi sabhi ka samanyatah samavesh kiya jata hai; aur tab vahi ‘chitht’ ho jata hai [1]. parantu samany vyavahar mean in sab shabdoan ka arth ek hi sa mana jata hai is karan samajh me nahian ata ki kis sthan par kaun sa arth vivakshit hai. is g dab d ko door karane ke liye hi, ukt anek shabdoan mean se, man aur buddhi inhian do shabdoan ka upayog, shastriy paribhasha mean oopar kahe gaye nishchit arth me kiya jata hai. jab is tarah man aur buddhi ka bhed ek bar nishchit kar liya jaye tab, nyayadhish ke saman, buddhi ko man se shreshth manana p data hai; aur man us nyayadhish (buddhi) ka muanshi ban jata hai.“manasastu para buddhiah’’- is gita-vaky ka bhavarth bhi yahi hai ki man ki apeksha buddhi shreshth evan usake pare hai [2]. tathapi, jaisa ki oopar kah aye haian, is muanshi ko bhi do prakar ke kam karane p date haiah- 1. jnaneanndriyoan dvara athava bahar se aye hue sanskaroan ki vyavastha karake unako buddhi ke samane nirnay ke liye upasthit karana; aur 2. buddhi ka nirnay ho jane par usaki ajna athava dak karmendriyoan ke pas bhejakar buddhi ka hetu saphal karane ke liye avashhyak bahy kriya karavana. jis tarah dukan ke liye mal kharidane ka kam aur dukan mean baithakar bechane ka kam bhi, kahian kahian, us dukan ke ek hi naukar ko karana p data hai, usi tarah man ko bhi duhara kam karana p data hai. man lo ki, hamean ek mitr dekh p da aur use pukarane ki ichchha se hamane use ’are’ kaha. ab dekhana chahiye ki itane samay mean, antahkaran mean kitane vyapar hote haian. pahale aankhoan ne athava jnanendriyoan ne yah sanskar man ke dvara buddhi ko bheja ki hamara mitr pas hi hai, aur buddhi ke dvara us sanskar ka jnan atma ko hua. yah huee jnan hone ki kriya. tab atma buddhi ke dvara yah nishchay karata hai ki mitr ko pukarana chahiye; aur, buddhi ke is hetu ke anusar kararavaee karane ke liye man mean bolane ki ichchha utpann hoti hai aur man hamari jihva karmendriy se ‘are!’ shabd ka uchcharan karavata hai. panini ke shiksha-granth mean shabdochcharan kriya ka varnan isi bat ko dhyan mean rakh kar kiya gaya hai:- |
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tika tippani aur sandarbh
sanbandhit lekh
| prakaran | nam | prishth sankhya |
varnamala kramanusar lekh khoj